Pitṛśarma, filled with deep reverence, offered repeated salutations to the Divine Mother, recognizing her as the embodiment of the unity of the three guṇas—sattva, rajas, and tamas—and as the transcendent fourth beyond them all. Again and again, he bowed to her, acknowledging her as the mother of the great principle, the very source who brings forth duality into creation. He praised her distinct qualities and her utter purity, addressing her as Mother with heartfelt devotion. His salutations continued: to the Mother of knowledge, to her who is the very form of purity, to the woman who embodies the pure essence of rajas and who pervades all three worlds. Moved by these sincere hymns, the goddess was pleased and bestowed her favor upon Pitṛśarma. As a result, the brahmin was united in marriage with the goddess herself, who was known as Brahmacāriṇī. In accordance with custom, he offered her the appropriate gift, even as she was observing her monthly period. At that auspicious time, the four Vedas—Ṛg, Yajus, Sāma, and the fourth, Atharvaṇa—were present as witnesses. From Yajus was born a son named Mīmāṃsa, who became renowned throughout the world. From Atharvaṇa came an illustrious son, Vararuci, beloved of kings. These two, Mīmāṃsa and Vararuci, journeyed together to the court of Candragupta, the king of Magadha. King Candragupta received them with great honor and respect. In the royal assembly, Vyāḍi addressed the king, saying, “O great king, the man who is devoted to praise—” and Mīmāṃsa added, “O king, the one who is foremost in sacrifice—” They spoke of the merits of offering oblations to Brahmā and the other gods. Śrutveda and Pāṇini also addressed Candragupta, urging him to listen as they recited sūtras, filled with lists of roots and stems, expounding the intricacies of knowledge. Vararuci then spoke: “Listen, O king of Magadha—one who bears the staff, with matted hair and nails, who begs for alms and is devoted to the Vedas—” In response to all these words, Pitṛśarman declared, “A man who takes a woman by the hand at the proper time, with controlled senses—” To this, the assembly agreed, affirming, “O master, what you have said is true, O illustrious knower of dharma.” Thus, Pitṛśarman became a devoted disciple to his teacher’s words, and he, too, meditated deeply upon Dāmodara Hari in his mind. By such devotion, even in the dreadful age of Kali, one may attain supreme bliss. Yet, challenges remained. Pāṇini, the great grammarian, was defeated in debate by the disciples of Kaṇabhujvara, who were well-versed in the scriptures. Ashamed by his defeat, Pāṇini departed from that place and set out for another sacred site. Arriving at Kedāra, he drank its holy water and became absorbed in meditation on Lord Śiva. For ten days, Pāṇini sustained himself on air alone, deepening his austerities. Then, he heard words as sweet as nectar, and his voice, choked with emotion, rose in praise. He worshipped the god established as Nandī, the giver of knowledge and freedom from fear, and bowed to Bharga, destroyer of sin and infinite creator. Pāṇini prayed, “If you are pleased, O Lord of the gods, become the giver of the root of knowledge.” He reflected that all auspicious syllables, beginning with ‘a’, ‘i’, and ‘u’, are radiant with every color. In the lake of knowledge, filled with the water of truth that washes away attachment and aversion, the mind itself becomes a great sacred place, granting the vision of Brahman. Having thus spoken, Rudra disappeared, and Pāṇini returned to his home, inspired. There, he composed the Liṅgasūtra and attained the highest liberation. From that place, the Gaṅgā herself, embodying all sacred waters, flowed forth as an auspicious presence. Ultimately, Pāṇini became a devotee of Kṛṣṇa, accomplished in the Vedas and all their branches, his life a testament to devotion, knowledge, and the grace of the Divine.